Chapter VII. Eighth Proof. Testimonies of the Church to This Fact

It is true that Scripture suffices, but let us see who wrests it and violates it. If we were the first to draw conclusions in favour of the Primacy of S. Peter, one mio^ht think that we were wrestine? it. But how do things stand? It is most clear on the point, and has been understood in this sense by all the primitive Church. Those, then, force it who bring in a new sense, who gloss it against the natural meaning of the words, and against the sense of Antiquity. If this be lawful for everybody, the Scripture will no longer be anything but a toy for fanciful and perverse wits.

What is the meaning of this — that the Church has never held as patriarchal sees any but those of Alex-andria, of Eome, and of Antioch? One may invent a thousand fancies, but there is no other reason than that which S. Leo produces: ^ — because S. Peter founded these three sees they have been called and esteemed patriarchal, as testify the Council of Nice, and that of Chalcedon, in which a great difference is made between these three sees and the others. As for those of Constantinople and Jerusalem, the above-named Councils show how differently they are considered from those three others founded by S. Peter.

Not that the Council of Nice speaks of the see of Constantinople; for Constantinople was of no importance at all at that time, having only been built by the

• Ad Anat. III. S great Constantine, who dedicated and named it in the twenty-fifth year of his Empire: but the Council of Nice treats of the see of Jerusalem, and that of Chalcedon of the see of Constantinople.

By the precedence and pre-eminence of these three sees, the ancient Church testified sufficiently that she held S. Peter for her chief, who had founded them. Otherwise why did she not place also in the same rank the see of Ephesus, founded by S. Paul, confirmed and assured by S. John; or the see of Jerusalem, in which S. James had conversed and presided?

What else did she testify, when in the public and patent letters which they anciently called formatce, after the first letter of the Father, Son, and Holy Ghost, there was put the first letter of Peter, except that after Almighty God, who is the absolute King, the lieutenant's authority is in great esteem with all those who are good Christians?

As for the consent of the Fathers concerninsf this point, Surius, Sanders, and a thousand others have taken away from posterity all occasion of doubting it. I will only bring forward the names by which the Fathers have called him, which sufficiently show their belief concerning his authority.

Optatus of Milevis called him " the head of the Churches" (Contra Parm. ii.). They have called him " Head of the Church," as S. Jerome (adv. Jov. i.), and S. Chrysostom (Hom. 1 1 in Matt.). " Happy foundation of the Church," as S. Hilary (in Matt, xvi.), and " Janitor of heaven, the first of the Apostles," as S. Augustine (in J. 5 6) after S. Matthew. " Mouth and crown of the Apostles," as Origen (in Luc. xvii.), and S. Chrysostom (in Matt. 55). " Mouth and

ART. VI. c. VIII.] The Rule of Faith. 275 prince of the Apostles/' as the same S. Chrysostom (in J. 87). " Guardian of the brethren, and of the whole world " (lb. ult.). " Pastor of the Church and head stronger than adamant" (Id. in Matt. 55). " The immovable rock, immovable pedestal, the great Apostle, first of the disciples; first called and first obeying " (Id. in Poen. 3). " Firmament of the Church, leader and master of Christians, column of the spiritual Israel, guardian of the feeble, master of the heavens, mouth of Christ, supreme head of the Apostles " (Id. in ador. eaten, et glad. Apost. princ. Petri). " Prince of the Church, port of faith, master of the world " (Id. in SS. P. et P. et Eliam). "First in the supremacy of the Apostolate " (Greg, in Ezech. xviii.). " High Priest of Christians " (Euseb. in Chron. 44). "Master of the army of God" (Id. Hist, ii. 1 4). " Set over the other disciples " (Bas. de Judic. Dei 9). " President of the world " (Chrys. in Matt. II). " The Lord of the house of God, and prince of all his possession" (P)ern. Ep. 137, ad Eugen.).

Who shall dare to oppose this company? Thus they speak, thus they understand the Scripture, and according to it do they hold that all these names and titles are due to S. Peter.

The Church then was left on earth by her Master and Spouse with a visible chief and lieutenant of the Master and Lord. The Church is therefore to be always united together in a visible chief-minister of Christ.

276 The CatJiolic Controversy, [part n.